Para Brahman

So may Paraprakriti, Brahman's own Chit-Shakti is not a second principle but Brahman's Swarupa itself.

As it appears as the empirical world from the Vyavahara point of view and when you know it, the reality that there is no difference between the two, it is realized as the Parabrahma.

The Apara is Jedi in nature whereas Para is Chit in nature.

The Apara is made of Maya Shakti.

Swaroopa jnana.

It is not enough to know about Brahman, but one must know it, its intrinsic, irreducible nature as Satchitananda, Nirvishesha, Nirguna, Advitiya.

Therefore, Shankaracharya says, Tattvataha means Yathasurubha, as truly it is.

Therefore this rules out saguna upasana knowledge, knowing Brahman as Ishwara with attribute.

Because they are not really Brahmashari.

They don't want Brahma, Parabrahma.

That is why they have so much request.

And we also want to please them, Brahmachari and Sannyasi by what thing? So many utensils, so many good things that we want, but they will never be satisfied by it.

We will give the name of soul to abstract being, to the unknown, that unmanifested principle which cannot be defined, for it is above all definition.

It is the absolute of Western philosophers, the Parabrahma of the Hindus, the Tao of the ancient sages of China, the causeless cause of all that has been or ever will be manifested in concrete time and space.

Some feeble idea of it may perhaps be obtained by comparing it with electricity, which though the cause of various phenomena, heat, movement, chemical action, light, is not per se any one of these phenomena, undergoes no modification from their existence, and survives them when the apparatus through which they manifest disappears.

We shall set up no distinction between this soul, which may be called the universal soul, and the individual soul, which has often been defined as a ray, a particle of the total soul.

Therefore Sabda Brahma represents the lower Brahman, Brahman as it manifests in the domain of the sacred sound, scriptural study and ritual performance.

As opposed to Parabrahman, the supreme Brahman which transcends all sound and text and ritual.

Sabda Brahma Adivartate.

So the ativartate, ati means completely, vrttadatu is

But then you cannot also say and bring that part back to... then why isn't it possible to happen in one life it should be possible then too

come again

then it should be possible that all that happens the the one the jivan mukta who knows i'm not the body right but he could have passed because the reincarnation is the realization of um the different stages of Brahman, right? The Parabrahman, and then et cetera, et cetera, or whatever you want to call it, consciousness, awareness, God.

So there are many different ways of getting there.

Aham etat na, which means I am not this.

Swami says the principle of the Atma, the principle of the Parabrahma has no specific form.

In Vedantic parlance, aham means atma.

Aham etat na means I am not the body which is momentary and ephemeral.

Brahman is everywhere.

How can it reflect? Brahman is Nirakara and Nirguna.

Nirakara and Nirguna cannot have reflection.

So when that Brahman becomes Paramatma, then Paramatma reflects.

That is just an example to give that the Shakti.

That ego progressing in an arc of ascending subjectivity must exhaust the experience of every plane.

But not till the unit is merged in the all, whether on this or any other plane, and subject and object alike vanish in the absolute negation of the nirvanic state, negation, again only from our plane, not until then, is scaled that peak of omniscience, the knowledge of things in themselves, and the solution of the yet more awful riddle approached, before which even the highest Dayan Koan must bow in silence and ignorance, the unspeakable mystery of that which is called by the Vedantans Parabrahman.

Therefore, such being the case, all those who have sought to give a name to the incognizable principle have simply degraded it.

Even to speak of cosmic ideation, save in its phenomenal aspect, is like trying to bottle up primordial chaos, or to put a printed label on eternity.

Myths, justly observes Pocock, are now proved to be fables, just in proportion as we misunderstand them, truths in proportion as they were once understood.

The most distinct and the one prevailing idea found in all ancient teaching with reference to the cosmic evolution and the first creation of our globe with all its products, organic and inorganic, strange word for an occultist to use, is that the whole cosmos has sprung from the divine thought.

This thought impregnates matter, which is co-eternal with the one reality, and all that lives and breathes evolves from the emanations of the one immutable Parabrahman Mulaprakriti, the eternal one root.

The former of these, in its aspect of the central point turned inward, so to say, into regions quite inaccessible to human intellect, is absolute abstraction, whereas in its aspect as Mulaprakriti, the eternal root of all, it gives one at least some hazy comprehension of the mystery of being.

We will give the name of soul to abstract being, to the unknown, that unmanifested principle which cannot be defined, for it is above all definition.

It is the absolute of Western philosophers, the Parabrahma of the Hindus, the Tao of the ancient sages of China, the causeless cause of all that has been or ever will be manifested in concrete time and space.

Some feeble idea of it may perhaps be obtained by comparing it with electricity, which though the cause of various phenomena, heat, movement, chemical action, light, is not per se any one of these phenomena, undergoes no modification from their existence, and survives them when the apparatus through which they manifest disappears.

We shall set up no distinction between this soul, which may be called the universal soul, and the individual soul, which has often been defined as a ray, a particle of the total soul.